Farm Sermons

By Charles H. Spurgeon

Charles Haddon Spurgeon (19 June 1834 – 31 January 1892) was a British Particular Baptist preacher who remains highly influential among Christians of different denominations, among whom he is still known as the "Prince of Preachers". Spurgeon was to 19th century England what D. L Moody was to America. Although Spurgeon never attended theological school, by the age of twenty-one he was the most popular preacher in London.


A strong figure in the Reformed Baptist tradition, defending the Church in agreement with the 1689 London Baptist Confession of Faith understanding, and opposing the liberal and pragmatic theological tendencies in the Church of his day, Spurgeon preached to around 10,000,000 people, often up to 10 times each week at different places. Spurgeon was the pastor of the congregation of the New Park Street Chapel (later the Metropolitan Tabernacle) in London for 38 years, despite the fact he was part of several controversies with the Baptist Union of Great Britain and later had to leave the denomination. In 1857, he started a charity organization called Spurgeon's which now works globally, and he also founded Spurgeon's College, which was named after him posthumously.


Spurgeon was a prolific author of many types of works, including sermons, an autobiography, commentaries, books on prayer, devotionals, magazines, poetry, hymns and more.

• Language: English
• Publisher: Krill Press
• Release date: Dec 3, 2015
• ISBN: 9781518323713

Charles H. Spurgeon

Charles H. Spurgeon (1834-1892), nació en Inglaterra, y fue un predicador bautista que se mantuvo muy influyente entre cristianos de diferentes denominaciones, los cuales todavía lo conocen como «El príncipe de los predicadores». El predicó su primer sermón en 1851 a los dieciséis años y paso a ser pastor de la iglesia en Waterbeach en 1852. Publicó más de 1.900 sermones y predicó a 10.000,000 de personas durante su vida. Además, Spurgeon fue autor prolífico de una variedad de obras, incluyendo una autobiografía, un comentario bíblico, libros acerca de la oración, un devocional, una revista, poesía, himnos y más. Muchos de sus sermones fueron escritos mientras él los predicaba y luego fueron traducidos a varios idiomas. Sin duda, ningún otro autor, cristiano o de otra clase, tiene más material impreso que C.H. Spurgeon.

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FARM SERMONS

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Charles Spurgeon

SCRIPTURA PRESS

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Copyright © 2015 by Charles Spurgeon

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TABLE OF CONTENTS

Preface

The Sluggard’s Farm

The Broken Fence

Frost and Thaw

The Corn of Wheat Dying To Bring Forth Fruit

The Ploughman

Ploughing The Rock

The Parable of the Sower

The Principal Wheat

Spring in the Heart

Farm Labourers

What the Farm Labourers Can Do and What They Cannot Do

The Sheep Before the Shearers

In the Hay-field

The Joy of Harvest

Spiritual Gleaning

Mealtime in the Cornfields

The Loaded Waggon

Threshing

Wheat in the Barn

Farm Sermons

By

Charles Spurgeon

Farm Sermons

Published by Scriptura Press

New York City, NY

First published circa 1892

Copyright © Scriptura Press, 2015

All rights reserved

Except in the United States of America, this book is sold subject to the condition that it shall not, by way of trade or otherwise, be lent, re-sold, hired out, or otherwise circulated without the publisher’s prior consent in any form of binding or cover other than that in which it is published and without a similar condition including this condition being imposed on the subsequent purchaser.

About Scriptura Press

Scriptura Press is a Christian company that makes Christian works available and affordable to all. We are a non-denominational publishing group that shares the teachings of the Scripture, whether in the form of sermons or histories of the Church.

PREFACE

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WHILE THE EARTH ABIDETH, WITH her seed-time and harvest, some men will be tillers of the soil. The day may come when there will be no more squires, but there will be sure to be farmers. Whether there be lords, they shall cease; or lawyers, they shall vanish away; but farmers shall remain. Both good and evil husbandmen, Cains and Noahs, will plough furrows and reap harvests until the end come. Hence there will always be need of

FARM SERMONS.

Sermons to slingers and archers, to falconers and troubadours would now find scarce a reader; but farmers are as plentiful as ever, and discourses, designed for them will find hearers if they deserve them.

It is fit that farmers should have sermons gathered out of their own occupation, for it is one which, above all others, abounds in holy teaching; and, as it would be ill for dwellers in the Indies to go from home for gold and spices, so would it be unwise to leave the field and the plough in search of instruction. He who dwells at Newcastle wastes time when he goes far for coals; he who lives by the labour of the field will be foolish if he neglects the teaching of nature for the most glittering philosophy. Some of the mightiest of prophets and preachers came from the plough, and surely that must be a good college which has furnished such able divines. As all the world is fed by the produce of the farm, so may all men’s minds find food in meditating upon the ways of God in nature and providence, as seen by the husbandman. Hence we have sought

LESSONS FROM THE ACRES.

He who despises truth because it wears in this case no other adornment than a garland of the flowers of the field about its neck, or a wreath of barley around its brows, has no eye wherewith to discern beauty, which is as fascinating in rural dress as in classic attire. So long as the soul is fed it is small matter whether the subjects were suggested by the palace or the barn. Reader, if you are a farmer, it will be for your eternal pleasure and profit if the Great Husbandman should meet you by his Holy Spirit in the pages of this book, and exercise his skill upon you, that you may become in his hand as a land which is both tilled and sown. Paul says of believers, ye are God’s husbandry; may this be true of both reader and author.

Farmers should make brave Christians when grace renews them, for God is everywhere about them, and in his presence gracious souls are sure to thrive. Of old the Lord met men by the bush, the brook, and the well, and spake with them in the field, the threshing-floor, and the sheep-fold; and he still seems nearer in the country than in the grimy town. Never can the tiller of the ground open his eyes without learning something if he is willing to be taught. Weeds and plants, frost and sunshine, green shoots and yellow ears, drills and reapers, hedges and ditches, foxes and sheep, drought and flood, waggons and horses, harrows and ploughs—all reveal some spiritual mystery concerning God and our own souls. Surely those men should learn much who find a schoolmaster and a lesson-book in every acre which they cultivate.

Moreover, the farmer is in a very special sense made to see his dependence upon God from season to season. He has never done; his labour is never ending, still beginning; and his hopes are never all fulfilled. From the time he sows the seed to the day when he sees the corn in the ear he is every hour dependent upon the Lord for sunshine and shower; and even when the grain is ready for the garner a stretch of rainy weather will take his harvest from him and leave him mourning at the last. He can never count his profits till he has them in his pocket, and hardly then. This manifest, absolute, and daily dependence should help the good farmer to learn the lesson of faith right thoroughly. He must look up, for where else can he look? He must leave his business in the Lord’s hands, for who else can be his helper? Faith which is daily tried, and tried all the day long, has a fair opportunity of becoming unusually strong, and hence our agricultural Christians ought to be the strongest believers in the land. They have not of late been indulged with much temporal prosperity, but our hope is that a succession of adversities may have driven them to set less store by the world, to look more eagerly for the better portion, and to leave all things more believingly in the Lord’s hands. This will be good out of evil beyond all question, and such good we ought to look for. Sharp discipline should by this time have made good soldiers of our yeomanry. If it be so, the failing purse is more than recompensed by the enlarged heart: if our farmers are wiser men through their bad seasons, that will be better than being richer men.

For farmers these sermons were prepared, and to them I dedicate them, with fervent prayers that when I am dead and gone some living seed may spring up from these pages, and bring forth fruit to God’s glory and the benefit of immortal souls. True religion in former generations found many of her sturdiest defenders among the farmers of England and Scotland. It is to be feared that things have sadly changed in many a homestead, and the world has the mastery where once there was a church in the house. Oh that the good old times might be repeated in grange, and farm, and lodge, till every village shall have in it a sanctified people who shall glorify the Lord.

Reader, yours truly,

C. H. SPURGEON.

THE SLUGGARD’S FARM

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I WENT BY THE FIELD of the slothful, and by the vineyard of the man void of understanding; And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. Then I saw, and considered it well: I looked upon it, and received instruction.—Proverbs 24:30-32.

O DOUBT Solomon was sometimes glad to lay aside the robes of state, escape from the forms of court, and go through the country unknown. On one occasion, when he was doing so, he looked over the broken wall of a little estate which belonged to a farmer of his country. This estate consisted of a piece of ploughed land and a vineyard. One glance showed him that it was owned by a sluggard, who neglected it, for the weeds had grown right plentifully and covered all the face of the ground. From this Solomon gathered instruction. Men generally learn wisdom if they have wisdom. The artist’s eye sees the beauty of the landscape because he has beauty in his mind. To him that hath shall be given, and he shall have abundance, for he shall reap a harvest even from a field that is covered with thorns and nettles. There is a great difference between one man and another in the use of the mind’s eye. I have a book entitled, The harvest of a Quiet Eye, and a good book it is: the harvest of a quiet eye can be gathered from a sluggard’s land as well as from a well-managed farm. When we were boys we were taught a little poem, called Eyes and no Eyes, and there was much of truth in it, for some people have eyes and see not, which is much the same as having no eyes; while others have quick eyes for spying out instruction. Some look only at the surface, while others see not only the outside shell but the living kernel of truth which is hidden in all outward things.

We may find instruction everywhere. To a spiritual mind nettles have their use, and weeds have their doctrine. Are not all thorns and thistles meant to be teachers to sinful men? Are they not brought forth of the earth on purpose that they may show us what sin has done, and the kind of produce that will come when we sow the seed of rebellion against God? I went by the field of the slothful, and by the vineyard of the man void of understanding, says Solomon; I saw, and considered it well: I looked upon it, and received instruction. Whatever you see, take care to consider it well, and you will not see it in vain. You shall find books and sermons everywhere, in the land and in the sea, in the earth and in the skies, and you shall learn from every living beast, and bird, and fish, and insect, and from every useful or useless plant that springs out of the ground.

We may also gather rare lessons from things that we do not like. I am sure that Solomon did not in the least degree admire the thorns and the nettles that covered the face of the vineyard, but he nevertheless found instruction in them. Many are stung by nettles, but few are taught by them. Some men are hurt by briars, but here is one who was improved by them. Wisdom hath a way of gathering grapes of thorns and figs of nettles, and she distils good from herbs which in themselves are noisome and evil. Do not fret, therefore, over thorns, but get good out of them. Do not begin stinging yourself with nettles, grip them firmly, and then use them for your soul’s health. Trials and troubles, worries and turmoils, little frets and little disappointments, may all help you if you will. Like Solomon, se and consider them well—look upon them, and receive instruction.

As for us, we will now, first, consider Solomon’s description of a sluggard: he is a man void of understanding; secondly, we shall notice his description of the sluggard’s land: it was all grown over with thorns, and nettles had covered the face thereof. When we have attended to these two matters we will close by endeavoring to gather the instruction which this piece of waste ground may yield us.

First think of SOLOMON’S DESCRIPTION OF A SLOTHFUL MAN. Solomon was a man whom none of us would contradict, for he knew as much as all of us put together; and besides that, he was under divine inspiration when he wrote this Book of Proverbs. Solomon says, a sluggard is a man void of understanding. The slothful does not think so; he puts his hands in his pockets, and you would think from his important air that he had all the Bank of England at his disposal. You can see that he is a very wise man in his own esteem, for he gives himself airs which are meant to impress you with a sense of his superior abilities. How he has come by his wisdom it would be hard to say. He has never taken the trouble to think, and yet I dare not say that he jumps at his conclusions, because he never does such a thing as jump, he lies down and rolls into a conclusion. Yet he knows everything, and has settled all points: meditation is too hard work for him, and learning he never could endure; but to be clever by nature is his delight. He does not want to know more than he knows, for he knows enough already, and yet he knows nothing. The proverb is not complimentary to him, but I am certain that Solomon was right when he called him a man void of understanding. Solomon was rather rude according to the dainty manners of the present times, because this gentleman had a field and a vineyard, and as Poor Richard saith, When I have a horse and a cow every man biddeth me good morrow. How can a man be void of understanding who has a field and a vineyard? Is it not generally understood that you must measure a man’s understanding by the amount of his ready cash? At all events you shall soon be flattered for your attainments if you have attained unto wealth. Such is the way of the world, but such is not the way of Scripture. Whether he has a field and a vineyard or not, says Solomon, if he is a sluggard he is a fool, or if you would like to see his name written out a little larger, he is a man empty of understanding. Not only does he not understand anything, but he has no understanding to understand with. He is empty-headed if he is a sluggard. He may be called a gentleman, he may be a landed proprietor, he may have a vineyard and a field; but he is none the better for what he has: nay, he is so much the worse, because he is a man void of understanding, and is therefore unable to make use of his property.

I am glad to be told by Solomon so plainly that a slothful man is void of understanding, for it is useful information. I have met with persons who thought they perfectly understood the doctrines of grace, who could accurately set forth the election of the saints, the predestination of God, the firmness of the divine decree, the necessity of the Spirit’s work, and all the glorious doctrines of grace which build up the fabric of our faith; but these gentlemen have inferred from these doctrines that they have to do nothing, and thus they have become sluggards. Do-nothingism is their creed. They will not even urge other people to labour for the Lord, because, say they, God will do his own work. Salvation is all of grace! The notion of these sluggards is that a man is to wait, and do nothing; he is to sit still, and let the grass grow up to his ankles in the hope of heavenly help. To arouse himself would be an interference with the eternal purpose, which he regards as altogether unwarrantable. I have know him look sour, shake his aged head, and say hard things against earnest people who were trying to win souls. I have known him run down young people, and like a great steam ram, sink them to the bottom, by calling them unsound and ignorant. How shall we survive the censures of this dogmatic person? How shall we escape from this very knowing and very captious sluggard? Solomon hastens to the rescue and extinguishes this gentleman by informing us that he is void of understanding. Why, he is the standard of orthodoxy, and he judges everybody! Yet Solomon applies another standard to him, and says he is void of understanding. He may know the doctrine, but he does not understand it; or else he would know that the doctrines of grace lead us to seek the grace of the doctrines; and that when we see God at work we learn that he worketh in us, not to make us go to sleep, but to will and to do of his good pleasure. God’s predestination of a people in his ordaining them unto good works that they may show forth his praise. So, if you or I shall from any doctrines, however true, draw the inference that we are warranted in being idle and indifferent about the things of God, we are void of understanding; we are acting like fools; we are misusing the gospel; we are taking what was meant for meat and turning it into poison. The sluggard, whether he is sluggish about his business or about his soul, is a man void of understanding.

As a rule we may measure a man’s understanding by his useful activities; this is what the wise man very plainly tells us. Certain persons call themselves cultured, and yet they cultivate nothing. Modern thought, as far as I have seen anything of its actual working, is a bottle of smoke, out of which comes nothing solid; yet we know men who can distinguish and divide, debate and discuss, refine and refute, and all the while the hemlock is growing in the furrow, and the plough is rusting. Friend, if your knowledge, if your culture, if your education does not lead you practically to serve God in your day and generation, you have not learned what Solomon calls wisdom, and you are not like the Blessed One, who was incarnate wisdom, of whom we read that he went about doing good. A lazy man is not like our Saviour, who said, My Father worketh hitherto, and I work. True wisdom is practical: boastful culture vapours and theorizes. Wisdom ploughs its field, wisdom hoes its vineyard, wisdom looks to its crops, wisdom tries to make the best of everything; and he who does not do so, whatever may be his knowledge of this, of that, or of the other, is a man void of understanding.

Why is he void of understanding? Is it not because he has opportunities which he does not use? His day has come, his day is going, and he lets the hours glide by to no purpose. Let me not press too hardly upon anyone, but let me ask you all to press as hardly as you can upon yourselves while you enquire each one of himself—Am I employing the minutes as they fly? This man had a vineyard, but he did not cultivate it; he had a field, but he did not till it. Do you, brethren, use all your opportunities? I know we each one have some power to serve God; do we use it? If we are his children he has not put one of us where we are of necessity useless. Somewhere we may shine by the light which he has given us, though that light be only a farthing candle. Are we thus shining? Do we sow beside all waters? Do we in the morning sow our seed, and in the evening still stretch out our hand; for if not, we are rebuked by the sweeping censure of Solomon, who saith that the slothful is a man void of understanding.

Having opportunities he did not use them, and next, being bound to the performance of certain duties he did not fulfil them. When God appointed that every Israelite should have a piece of land, under that admirable system which made every Israelite a landowner, he meant that each man should possess his plot, not to let it lie waste, but to cultivate it. When God put Adam in the garden of Eden it was not that he should walk through the glades and watch the spontaneous luxuriance of the unfallen earth, but that he might dress it and keep it, and he had the same end in view when he alloted each Jew his piece of land; he meant that the holy soil should reach the utmost point of fertility through the labour of those who owned it. Thus the possession of a field and a vineyard involved responsibilities upon the sluggard which he never fulfilled, and therefore he was void of understanding. What is your position, dear friend? A father? A master? A servant? A minister? A teacher? Well, you have your farms and your vineyards in those particular spheres; but if you do not use those positions aright you will be void of understanding, because you neglect the end of your existence. You miss the high calling which your Maker has set before you.

The slothful farmer was unwise in these two respects, and in another also; for he had capacities which he did not employ. He could have tilled the field and cultivated the vineyard if he had chosen to do so. He was not a sickly man, who was forced to keep his bed, but he was a lazybones who was there of choice.

You are not asked to do in the service of God that which is utterly beyond you, for it is expected of us according to what we have and not according to what we have not. The man of two talents is not required to bring in the interest of five, but he is expected to bring in the interest of two. Solomon’s slothful was too idle to attempt tasks which were quite within his power. Many have a number of dormant faculties of which they are scarcely aware, and many more have abilities which they are using for themselves, and not for him who created them. Dear friends, if God has given us any power to do good, pray let us do it, for this is a wicked, weary world. We should not even cover a glow-worm’s light in such a darkness as this. We should not keep back a syllable of divine truth in a world that is full of falsehood and error. However feeble our voices, let us lift them up for the cause of truth and righteousness. Do not let us be void of understanding, because we have opportunities that we do not use, obligations that we do not fulfil, and capacities which we do not exercise.

As for a sluggard in soul matters, he is indeed void of understanding, for he trifles with matters which demand his most earnest heed. Man, hast thou never cultivated thy heart? Has the ploughshare never broken up the clods of thy soul? Has the seed of the Word never been sown in thee? Or has it taken no root? Hast thou never watered the young plants of desire? Hast thou never sought to pull up the weeds of sin that grow in thy heart? Art thou still a piece of the bare common or wild hearth? Poor soul! Thou canst trim thy body, and spend many a minute at the glass; dost thou not care for thy soul? How long thou takest to decorate thy poor flesh, which is but worm’s meat, or would be in a minute if God took away thy breath! And yet all the while thy soul is uncombed, unwashed, unclad, a poor neglected thing! Oh it should not be so. You take care of the worse part and leave the better to perish through neglect. This is the height of folly! He that is a sluggard as to the vineyard of his heart is a man void of understanding. If I must be idle, let it be seen in my field and my garden, but not in my soul.

Or are you a Christian? Are you really saved, and are you negligent in the Lord’s work? Then, indeed, whatever you may be, I cannot help saying you have too little understanding; for surely, when a man is save himself, and understands the danger of other men’s souls, he must be in earnest in trying to pluck the firebrands from the flame. A Christian sluggard! Is there such a being? A Christian man on half time? A Christian man working not all for his Lord; how shall I speak of him? Time does not tarry, DEATH does not tarry, HELL does not tarry; Satan is not lazy, all the powers of darkness are busy: how is it that you and I can be sluggish, if the master has put us into his vineyard? Surely we must be void of understanding if, after being saved by the infinite love of God, we do not spend and be spent in his service. The eternal fitness of things demands that a saved man should be an earnest man.

The Christian who is slothful in his Master’s service has no idea what he is losing; for the very cream of religion lies in holy consecration to God. Some people have just enough religion to make it questionable whether they have any or no. They have enough godliness to make them uneasy in their ungodliness. They have washed enough of their face to show the dirt upon the rest of it. I am glad, said a servant, that my mistress takes the sacrament, for otherwise I should not know she had any religion at all. You smile, and well you may. It is ridiculous that some people should have no goods in their shop, and yet advertise their business in all the papers; should make a show of religion, and yet have none of the Spirit of God I wish some professors would do Christ the justice to say, "No, I am not one of his disciples; do not think so badly of him as to imagine that I can be one of them." We ought to be reflections of Christ; but I fear many are reflections upon Christ. When we see a lot of lazy servants, we are apt to think that their master must be a very idle person himself, or he would never put up with them. He who employs sluggards, and is satisfied with their snail-like pace, cannot be a very active man himself. O, let not the world think that Christ is indifferent to human woe, that Christ has lost his zeal, that Christ has lost his energy: yet I fear they will say it or think it if they see those who profess to be labourers in the vineyard of Christ nothing better than mere sluggards. The slothful, then, is a man void of understanding; he loses the honour and pleasure which he would find in serving his Master; he is a dishonour to the cause which he professes to venerate, and he is storing up thorns for his dying pillow. Let that stand as settled—the slothful, whether he be a minister, deacon, or private Christian, is a man void of understanding.

Now, secondly, LET US LOOK AT THE SLUGGARD’S LAND: I went by the field of the slothful, and by the vineyard of the man void of understanding; And lo, it was all grown over with thorns, and nettles had covered the face thereof. Note, first, that land will produce something. Soil which is good enough to be made into a field and a vineyard must and will yield some fruit or other; and so you and I, in our hearts and in the sphere God gives us to occupy, will be sure to produce something. We cannot live in this world as entire blanks; we shall either do good or do evil, as sure as we are alive. If you are idle in Christ’s work, you are active in the devil’s work. The sluggard by sleeping was doing more for the cultivation of thorns and nettles than he could have done by any other means. As a garden will either yield flowers or weeds, fruits or thistles, so something either good or evil will come out of our household, our class,